Once all the required items had been gathered—a golden tortoise and crocodile, a silver fish and drum, a copper pot, frog, crow, and porpoise—the sacrificer, adorned in white garlands and garments and anointed with white sandal paste, prepared himself for the sacred rite. Those learned in the Vedas bathed him in waters infused with medicinal herbs. Accompanied by his wife, sons, and grandsons, he approached the western entrance and entered the sacrificial pavilion, where auspicious sounds and the deep resonance of drums filled the air. Within the pavilion, a knowledgeable officiant created a vibrant mandala with colored powders of five hues. At its heart, he fashioned a sixteen-spoked wheel with a lotus center bearing four faces. Surrounding this, he drew a square and, at its center, a beautiful circle. Above the altar, he placed representations of the planetary deities and the guardians of the worlds, installing them in every direction with sacred mantras. In the center, he set a water pot consecrated with the Varuna mantra. There, the wise established the presence of Brahma, Shiva, and Vishnu, as well as Vinayaka, Kamala, and Ambika. For the peace of all worlds, he installed a host of beings, offering them flowers, food, and fruits, thus completing the consecration. Jewel-filled pots were wrapped in cloth, and the doorkeepers were adorned all around with flowers and fragrant substances. The sacrificer then addressed the assembled, saying, "Perform the sacrifice," and honored the teacher. He placed the Rig Veda chanters in the east, the Yajur Veda chanters in the south, the Sama Veda chanters in the west, and the Atharva Veda chanters in the north. He himself sat facing north, to the south of the altar. Once more, he instructed the officiants to perform the sacrifice and told the reciters to remain standing, invoking the supreme mantra. Having thus instructed everyone, the one skilled in mantras kindled the sacred fire, offering oblations of ghee and wood with appropriate mantras. Priests, including those dedicated to Varuna, offered oblations in all directions, honoring the planets, Indra, and Ishvara according to the rules. Offerings were also made to the Maruts, the guardians of the worlds, and Vishvakarma, accompanied by the Shanti hymn, the Rudra hymn, the Pavaman hymn, and other auspicious hymns. The Rig Veda chanter in the east recited the Purusha hymn, Shakra, Rudra, Soma, Kaushmanda, and Jatavedas hymns. The Yajur Veda chanters in the south recited the Solar hymn, Viraja, Purusha hymn, Suparna, and Rudra Samhita. The Sama Veda chanters sang the Shaishava, Panchanidhana, Gayatra, Jyestha Sama, Vamadeva, Brihat Sama, Raurava, and Rathantara hymns, as well as hymns concerning cows, Vikīrna, Rakshoghna, and Yama, at the western entrance. The Atharva Veda chanters in the north mentally recited the Shanti and Pushti hymns, seeking refuge in Varuna, the Lord. When the installation was performed at dawn and dusk, earth was gathered from places where elephants, horses, chariots, anthills, and cows met, and placed in pots along with medicinal herbs, rocanā, siddhārtha, fragrant substances, and guggulu. The bathing was performed with a mixture of five products from the cow, accompanied by powerful mantras and following the prescribed procedures. After spending the night thus, observing the ritual as instructed, at dawn when purity returned, a hundred cows—or sixty-eight, fifty, thirty-six, or twenty-five, as appropriate—were given to the Brahmins. At the proper moment, during an auspicious and pure time, accompanied by Vedic chants, Gandharva songs, and various musical instruments, the cow was adorned with gold and led into the water. She was then gifted to the Sama chanter and to the Brahmin. A golden vessel, adorned with five gems, was filled with all kinds of aquatic creatures—crocodiles and fish—and held by four Brahmins accomplished in the Vedas and Vedāṅgas. The vessel was filled with water from a great river and decorated with curds and unbroken grains. It was set facing north, immersed in water, and the ritual was performed with the Atharvaṇa mantra, after thorough bathing, and again with the Māyā mantra. After reciting the 'āpohiṣṭha' mantra, the vessel was placed and the sacrificer returned to the pavilion, worshipped the assembly, and offered oblations all around. For four days, offerings were made, and on the fourth day, gifts were distributed as one was able. The sacrificial vessels and implements were prepared and distributed equally among the officiating priests, and the pavilion was divided once more. A golden vessel and a bed were presented to a Brahmin. Then, according to one's capacity, a thousand Brahmins—or eight hundred, fifty, or twenty—were fed. Thus was the procedure for tanks as described in the Purāṇas. The same procedure applied to wells, reservoirs, lotus ponds, and consecrations. For temples and garden grounds, a special mantra was prescribed; this procedure, according to one's ability, was established by the Self-born. For smaller consecrations, it was performed as a single-fire rite by those free from miserliness. Water present in the rainy season was considered equal to the Agniṣṭoma sacrifice. Water in the autumn yielded the stated fruits, and in winter and the cold season, it was performed with the Vājapeya and Atirātra rites.